מתנה ומתנת שכיב מרע ג

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And therefore the crown of nishma Yisrael have not lost. And therefore through the aspect of nishma — the aspect of ratzon, the aspect of prayer, etc. — we complete all the mitzvos, as we say before every mitzvah: "May it be Your will... as if I have fulfilled it in all its details and fine points and intentions", etc. That is, as mentioned above — for the essential basis of our endurance is through the ratzon, which is the aspect of nishma, etc. — which ascends without end. For even at the very lowest level, one can yearn without end, since the true tzadikim have already revealed to us such understandings — that there is t'filas Hashem, which is the aspect of the secrets of secrets, the aspect of chesed and tzedakah that is very concealed and hidden.

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Therefore the Satan cannot find the moon at all. And then the Holy One, blessed be He, rises from the Throne of Din and sits on the Throne of Mercy — through the blowing of the shofar. For the entire aforementioned Midrash is expounded on the verse "Blow [the shofar]", etc. For the essential voice of the shofar — which is the aspect of azus d'kedushah — is drawn from the joy whose essence is drawn through the aspect of nishma — the aspect of prayer, the aspect of ratzon and bitul, etc., mentioned above — as explained there. And through this, wondrous new chasadim are drawn each Rosh Hashanah — chasadim that have never been revealed before — through which all the judgments are sweetened. For the tzedakah that is hidden within the mishpat is revealed — and this is the essential aspect of the rectification through the crown of nishma, etc., as mentioned above. And therefore, through this, the Holy One, blessed be He, rises from the Throne of Din, etc.

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The general principle is that every person at all times must have many ascents and descents throughout all the days of his life — for it is impossible to ascend from level to level except through the descent that precedes the ascent, for the descent is the purpose of the ascent, as is brought. And on account of these descents, many have stumbled and fallen greatly. For at that time one needs great strengthening — which is the aspect of azus d'kedushah in all its aspects, as mentioned above.

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And this is the aspect of the prolonged exile of the generality of Yisrael — for the generality of the exile is the aspect of the descent that precedes the ascent, in the aspect of what Hashem, blessed be He, said to Yaakov when he needed to descend to Egypt, to the exile: "I will go down with you to Egypt, and I will surely bring you up also" [Genesis 46:4]. And especially this last exile, about which it was said: "she has descended wondrously" [Lamentations 1:9], etc., as mentioned above.

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And all of this passes over each and every individual: for there are those who are never aroused at all to ascend from their descent, and there are those who are aroused somewhat — but from the abundance of descents that pass over them (for their benefit, in order that they should ascend from level to level), many have fallen through the descents, as is brought regarding this. Therefore, know that one needs much strengthening and great stubbornness without measure — which is all the aspect of azus d'kedushah that one receives through joy, which is drawn from the aspect of na'aseh v'nishma, etc. And the essential power that one can strengthen oneself even at the very depths of the descent — is through receiving power from the aspect of "mighty in strength, who fulfill His word, to hear the voice of His word" [Psalms 103:20] — who are the lofty tzadikim who merit the supernal na'aseh v'nishma mentioned above, which is the aspect of Toras Hashem and t'filas Hashem, where the chesed and tzedakah extend without end, in the aspect of: "The chasadim of Hashem have not ended" [Lamentations 3:22], etc. And this chesed is drawn most powerfully on Rosh Hashanah, which is a great chesed, as explained elsewhere, and as mentioned above. For in truth, it is impossible to understand the chesed and tzedakah that are drawn from there — for it is the aspect of t'filas Hashem — that Hashem, blessed be He, Himself, as it were, needs to pray regarding this, to draw and reveal this wondrous hidden chesed that cannot be grasped. For t'filas Hashem is the aspect of the secrets of secrets within the secrets, without end. For it is the aspect of the supernal concealment mentioned above, which no one can grasp — how He, blessed be He, performs the mishpat with tzedakah, as mentioned above. And with this, every person can strengthen himself at all times. For the essential cause of one's falling is because one knows that according to the mishpat of the Torah, one has sinned and blemished greatly. And also, even though one has already strengthened oneself many, many times and relied upon His chesed, blessed be He — which is the aspect of the concealed, the aspect of prayer — but afterward one has also blemished in this, very, very much, until, G-d forbid, hope seems lost. But when one believes that there is t'filas Hashem — which our Sages of blessed memory revealed, as mentioned above — where the chesed and tzedakah extend without end, and it is the aspect of a very lofty concealment that is impossible to grasp, except for the great selected tzadikim who have merited this — through this, even he can strengthen himself through their power. For they draw azus d'kedushah upon him as well, as mentioned above. Only, the essential thing is that one should believe in their great power, and should be "bold as a leopard" [Avos 5:20] to draw upon oneself the azus d'kedushah that is drawn from them. For there, in the matter of azus, is the essential [difficulty of] not knowing where the beginning is (as explained elsewhere, [Likutay Moharan I:147]). For the more one draws close to them, the more azus d'kedushah is drawn upon him. And the more one draws azus d'kedushah upon oneself, the more one draws close to them. For all the words of this Torah-teaching — and likewise all the Torah-teachings — "their end is embedded in their beginning and their beginning in their end". And this will be explained elsewhere. And all of this is merited most powerfully on Rosh Hashanah. And therefore people travel and journey to come to the graves of tzadikim on the eve of Rosh Hashanah. For it is hidden from us, and we do not know who is the one who can draw this supernal wondrous chesed in the immensity of our descent — as it is written: "And see that Your people are very impoverished" [Exodus 33:13] — except the tzadikim who dwell in the dust, who revealed all of this and merited this — the aspect of Toras Hashem and t'filas Hashem, as mentioned above. And as it is written: "My goodness is not beyond You; as for the holy ones who are in the earth, they are [the nobles]" [Psalms 16:2-3], etc. And the essential rectification is through the aspect of Mashi'ach, who will come b'hesach hada'as [when attention is diverted / unexpectedly]. And see there (in the Gemara, Sanhedrin 97) where [the text] brings this statement primarily regarding Mashi'ach — as Rabbi Zeira said there: "I beg of you, do not push him away" — for we have learned, etc. And see there what they said: "The son of David will not come until they despair of the redemption, as it says: 'And there ceased [hope for] the confined and the forsaken' [Deuteronomy 32:36] — as if, as it were, there is no supporter and no helper for Yisrael", etc. — for this is the [teaching] of Rabbi Zeira, etc., as mentioned above. And likewise, afterward, [the Sages] elaborated at length on this — that one should not look forward to any "end" [predicted date] in the world, that people wish to hint at through some verse, etc. As they said there: "It was taught: Rabbi Nasan says — this verse pierces and descends to the abyss: 'For the vision is yet for an appointed time; it speaks to the end and will not lie. If it tarries, wait for it, for it will surely come; it will not delay' [Habakkuk 2:3]. Not like our Sages who expounded [dates]... and not like Rabbi Shimon..." And Rabbi Yitzchak said: "May the spirit depart from those who calculate the ends", etc. And these statements are difficult to understand and seem at first glance to contradict each other — for how is it possible to despair of the redemption, G-d forbid? Does one not need to wait every day for him to come? And as they said there: "If it tarries, wait for it." But even though their words, of blessed memory, are deeper than the sea — especially regarding this matter about which they themselves said that it "pierces and descends to the abyss" — nevertheless, one must necessarily understand from their words some hints about how to conduct oneself in this, in a manner that we should merit to strengthen ourselves in our hope — to draw near and not distance, G-d forbid. And the essential thing is simplicity and temimus [wholehearted faith] — to believe that certainly "it will surely come; it will not delay." But it is forbidden to wait for any "end" [date], to say that it is fitting that [Mashi'ach] should come in this year. As many erred regarding this year, the year 5600 (ת"ר), when they said that in this year would be the "end" — and they caused much damage through this, for they brought about many denials of faith and desecrations of Hashem's Name, as is known. And likewise in previous years, they spoke of many "ends" — such as in the year 5557, and in the year 5560, and in the year 5581, etc. — and so on, many. And I heard that also regarding the year 5500, they said it was the "end." And all of them sinned greatly in this, as our Sages of blessed memory cursed them and said: "May the spirit depart from those who calculate the ends — for they would say: since the 'end' has arrived and [Mashi'ach] has not come...", etc. Rather, we must hope and wait for him always. And nevertheless, it will be in the aspect of hesach hada'as — for it is the keitz hap'la'os [the wondrous end], and it is impossible to understand any hint or allusion in the world as to when he will come. For "His heart does not reveal to His mouth", as our Sages of blessed memory said. But nevertheless, "it will surely come" — certainly, at its appointed time, suddenly, b'hesach hada'as, at a time when they will not have been thinking about that year or that day at all. For the "end" of the redemption is drawn from the aspect of the ways of Hashem — which are the aspects of mishpat and tzedakah that are impossible to understand at all. For the redemption will come only through tzedakah and chesed chinam alone, as it is written: "For My sake, for My sake, I will act" [Isaiah 48:11], etc. But nevertheless, it will also be in the aspect of mishpat. And this is the aspect of the aforementioned statement: "The son of David will not come until they despair of the redemption", etc. — that is, that they will understand that according to their deeds there is no hope, G-d forbid. And nevertheless, they will strengthen themselves through the power of the true tzadikim, to grab Torah and prayer and good deeds — whatever they can grab — and to hope for the chasadim of Hashem, that He will perform tzedakah within mishpat, as mentioned above. And this is the aspect of the dispute brought afterward: "Rabbi Eliezer says: If Yisrael do teshuvah they will be redeemed, and if not... Rabbi Yehoshua said...", etc. And "both these and these are the words of the living G-d." For certainly the essential redemption will come only through teshuvah and good deeds, as it is written: "And a redeemer shall come to Tzion, and to those who turn from transgression in Yaakov" [Isaiah 59:20], etc. But nevertheless, everything will be only through chesed and tzedakah — for the teshuvah of those who turn from transgression will not have sufficient power in itself to bring the redemption. Rather, Hashem, blessed be He, in His chesed and tzedakah, will bring the redemption near for His own sake, as mentioned above. But because it is impossible to draw the tzedakah and chesed except through the aspect of mishpat, therefore it is necessary to wait until they perform some teshuvah — through which He will be able, through His wonders, to clothe the tzedakah in mishpat. And even the small amount of teshuvah — everything is from Him, through the aspect of Toras Hashem and t'filas Hashem. Through which He will place in their hearts to cry out and pray always to Hashem, blessed be He, until His mercy is stirred — for "He will see that [their] power has gone" [Deuteronomy 32:36], etc. — and He will accept our small amount of teshuvah and prayer with favor, in a manner that through the wonders of His wonders, He will clothe the tzedakah in mishpat. And through this the redemption will come. And there will be fulfilled: "Tzion shall be redeemed through mishpat" [Isaiah 1:27] — through: "and those who return to her — through tzedakah." For those who return will not be worthy through their teshuvah alone to bring the redemption. But through their small teshuvah, they will arouse His tzedakah, blessed be He, who will clothe it in mishpat — until there is fulfilled: "Tzion shall be redeemed through mishpat, and those who return to her — through tzedakah" — speedily in our days, Amen. And this is: "Regarding this, let every devout one pray to You at a time of finding; surely, when the flood of many waters [comes], they shall not reach him" [Psalms 32:6]. For according to all the above, certainly the majority of a person's prayers must primarily be that he should be saved from all evil — from the aspect of the scorpion's bite, which is the aspect of the flood of many waters, that they should not reach him — that the aspect of the scorpion should not come and bite him suddenly, G-d forbid. For the "finding" that a person wants to find — that is, to earn a livelihood, whether luxuries and great wealth, or basic necessities — everything comes b'hesach hada'as, as mentioned above, and a person accomplishes nothing at all through the abundance of his thoughts and worries. And most of the time, he goes around thinking about how to find livelihood and wealth, etc. — and in the meanwhile, adventures and troubles come upon him each time, may the Merciful One save us, and mishaps upon mishaps of various kinds. Until most of the time, barely a short period passes without mishaps and troubles and tribulations and many adventures — as all this is known to anyone who pays attention to it. And each person imagines that only upon him does the cup of tribulations pass each time. But in truth, there is no one in existence who escapes this. And all of this is regarding the common tribulations and adventures. How much more so are there many who experience great troubles, may the Merciful One save us, which come completely suddenly, in the aspect of the literal bite of a scorpion, may the Merciful One save us. And a person is foolish and stupid, and goes around thinking about how to acquire money and envying his fellow, and so on. And suddenly there comes upon him what comes upon him, may the Merciful One save us. And as it is written: "And that which shall be after him — who will tell him?" [Ecclesiastes 10:14]. And so it is explained in the verses and in many places, and as brought above. (And see in the Sh'la"h what he enumerates there in rhyming form: "There is no moment without mishap; no day without..." etc.) Therefore the verse warns us: "Regarding this, let every devout one pray to You at a time of finding" — that is, at the time one wants to find and profit from something, which is the aspect of the aforementioned "finding" — one's primary prayer should be only regarding "the flood of many waters" — which is the aspect of the abundance of troubles that rage and come upon the world, may the Merciful One save us — which are the aspect of the scorpion's bite — "that they should not reach him", G-d forbid — suddenly, b'hesach hada'as, as mentioned above. And then one will automatically attain the aspect of the "finding" that comes b'hesach hada'as. For it is known — and we have already spoken about this above — that Hashem, blessed be He, is good and does good always, and wishes only to bestow good upon every creature. And from His side, nothing prevents Him from giving every person abundant bounty and exceptional wealth and every good. But because it is necessary that He also govern the world with mishpat, as mentioned above, from there are drawn all the ways of Hashem — that He impoverishes this one and enriches that one — as it is written: "For G-d is the judge; this one He lowers and this one He raises" [Psalms 75:8]. And it is written: "Hashem impoverishes and enriches; He lowers and also raises" [I Samuel 2:7], etc. And certainly it is impossible to understand these ways, as explained in all the books — that even Moshe requested to be informed of this, for these ways were hidden from him, which are the aspect of "a righteous person who has good; a righteous person who [has bad]... a wicked person who has good," etc. And likewise Yirmiyahu and David and Chabakuk, etc., marveled at this, as is brought. For they are the aspect of the ways of Hashem that are impossible to grasp — for they are the aspect of mishpat and tzedakah mentioned above. That is, Hashem, blessed be He, desires only to do good with tzedakah and chesed to everyone, but it is necessarily the case that He must clothe the tzedakah in mishpat, as mentioned above. And therefore the essential rectification for this is only prayer and supplications — which are the aspect of nishma, the aspect of tzedakah and chesed, as mentioned above. For through a person praying, there is an is'arusa d'l'sata [arousal from below], through which one can arouse the tzedakah and chesed in a wondrous way, that it should be clothed in the mishpat of the Torah — and nevertheless everything should be entirely chesed and tzedakah. And everything is through the power of the connection to the true tzadikim who merited the aspect of Toras Hashem and t'filas Hashem literally, as mentioned above. And therefore one's essential prayer should be that one is saved from the flood of many waters — which is the aspect of the scorpion's bite — which is drawn from dinim, from the aspect of mishpat, which is what holds back and prevents the good finding from coming. But when one prays to be saved from it — through this one sweetens and nullifies the dinim, and then the aspect of the finding will come of its own accord. For His way is to do good always, as mentioned above. And see what is found in the Holy Zohar, and brought in our [works] in Likutay [Moharan] I:84: "There is no day that does not contain good; only many serpents and scorpions surround it, preventing one from entering into that good", etc.; see there. And in truth, when we pay careful attention to the matter of our standing and situation at the present moment in this world — which passes like the blink of an eye — we do not know at all what to call and name a "finding" and what to call and name a "scorpion's bite." For there are those who find great wealth, and in the end it turns into terrible evil for them, even in this world. And in any case, one must die, and either one is taken from the money, or the money is taken from him during his lifetime — as our master, our teacher, and our rabbi, of blessed memory, wrote (as printed in Sichos HaRa"n; see there). And as Koheles marveled about this and said: "There is a futility... wealth guarded for its owner to his detriment... and the wealth is lost through bad ventures" [Ecclesiastes 5:12-13], etc. And conversely, there are those who have poverty and hardship and suffering, may the Merciful One save us, and it is for their great good in the World to Come certainly, and sometimes — and more often than not — also in this world, their end is good, if they are upright people. For "the end of a matter is better than its beginning" [Ecclesiastes 7:8] — for the righteous: their beginning is suffering and their end is tranquility, etc. But prayer helps with everything. For certainly the essential prayer must be that one should be saved from the many serpents and scorpions that surround him every day, wanting to prevent him from the good that is stored in every day — which is true good in the physical and spiritual sense. That is, that one should be saved from evil thoughts and evil imaginings and confused notions — which are the essential aspect of the serpents and scorpions that bite him at every moment and want to destroy him completely, G-d forbid — were it not for Hashem, Who stands at his aid, as it is written: "The wicked one watches the righteous and seeks to kill him; Hashem will not abandon him to his hand, and will not condemn him when he is judged" [Psalms 37:32-33]. And as our Sages of blessed memory expounded this verse: "Every single day a person's inclination renews itself against him", etc. But whoever engages more in saving himself — and the essential means is through prayer and supplications, as mentioned above — he can draw more of His supernal tzedakah and chesed, and draw wondrous new chasadim every day and at every moment, in the aspect of: "The chasadim of Hashem have not ended... They are new every morning" [Lamentations 3:22-23], etc. And through this one will be saved from the aforementioned serpents and scorpions, and will merit the good that is stored in every day — which is the aspect of a truly good "finding." And all of this is the aspect of: "Regarding this, let every devout one pray... at a time of finding" — when one wants to find some finding, such as livelihood, etc. — and as our Sages of blessed memory expounded this verse: "'At a time of finding' — this refers to livelihood", etc. — the essential prayer should be only: "Surely, when the flood of many waters [comes], they shall not reach him" — as mentioned above. And this is: "You are a shelter for me" [Psalms 32:7], etc. For David HaMelech, peace be upon him, teaches us to rely only on Hashem, blessed be He. For our prayers alone do not have the power to save us every day and every moment from what we need to be saved from, physically and spiritually — since everything comes b'hesach hada'as, and the aspect of the scorpion, may the Merciful One save us, lies in ambush against us at every time and moment, as it is written: "He lurks in ambush like a lion in his den; he lies in ambush to snatch the poor" [Psalms 10:9], etc. And how is it possible for flesh and blood — especially the weak ones among Yisrael who have already stumbled very, very much in what they have stumbled — how is it possible for them to save their souls from all its bites, physical and spiritual, that come b'hesach hada'as, suddenly, may the Merciful One save us? Therefore he requests and says: "You are a shelter for me" — for only You are my shelter, to hide me from the counsel of evil-doers, etc., as mentioned above; and "from distress, You shall guard me", as mentioned above. And this is: "With songs of deliverance You surround me, Selah" [Psalms 32:7]. For certainly I need to thank and sing joyfully to Your great Name always, regarding the abundance of deliverances and wondrous rescues that You deliver and rescue me every day and every single moment. For "the one who experiences a miracle does not recognize his miracle", as our Sages of blessed memory said regarding the verse: "Who alone performs great wonders; and blessed is His glorious Name forever" [Psalms 72:18-19]. And as [the Sages] established for us in the Shulchan Aruch to say three times every day: "For Your miracles that are with us every day, and for Your wonders and Your kindnesses that are at all times — evening, morning, and afternoon. [You are] the Good One, for Your mercies have not ceased", etc. And this is: "With songs of deliverance You surround me, Selah" — as mentioned above. And therefore it was necessary that Yaakov receive the blessings from Yitzchak through stealth and concealment — from the prosecution of Esav. For it was already explained above, in section 28, that the aspects of tzedakah and mishpat mentioned above are the essential "way of Hashem" that the Patriarchs began to walk in. And the essential beginning was from Avraham, as it is written: "For I have known him, in order that he will command his children and his household after him, and they will keep the way of Hashem, to do tzedakah and mishpat" [Genesis 18:19], as mentioned above. But in their particulars, each of the Patriarchs has a unique aspect unto himself. For even though Avraham kept tzedakah and mishpat, nevertheless, his unique aspect was the aspect of tzedakah and chesed — for Avraham's attribute is chesed, as is known. And Yitzchak's unique aspect was the aspect of mishpat — the aspect of the gevuros of Yitzchak, as is known. And the essential generality of tzedakah and mishpat together is the aspect of Yaakov, as it is written: "Mishpat and tzedakah in Yaakov, You have performed" [Psalms 99:4]. And therefore, in truth, it is explained in the Midrash, and is brought above: "The Rabbis said: Avraham was not created except in the merit of Yaakov", etc. And therefore Yaakov, who merited to include mishpat and tzedakah in their completeness — therefore his bed was complete, without any disqualified offspring. But Avraham and Yitzchak, even though each of them kept the way of Hashem to include tzedakah and mishpat, as mentioned above — but since they were not yet included in their completeness — and therefore Avraham's essential attribute was chesed, the aspect of tzedakah; and Yitzchak's essential attribute was gevurah, the aspect of din and mishpat — therefore waste emerged from them: Yishmael from Avraham, and Esav from Yitzchak. For the generality of tzedakah and mishpat together — they are the essential aspect of the unification of the Name, from which is drawn the aspect of the holy union of husband and wife when they merit that the Shechinah dwells between them. For husband and wife are the aspects of Torah and prayer, as is known, and as brought elsewhere. And therefore the wife is subordinate to her husband, yet at times she is above him, in the aspect of: "A woman of valor is the crown of her husband" [Proverbs 12:4]. And as is brought at length in the writings of the Ari z"l, according to his holy approach. For prayer is smaller than the Torah and greater than the Torah — for it is the aspect of the "foundation of the house" (akeres habayis) that stands between Toras Hashem and "his Torah." For through prayer one merits to reveal the concealed and the nishma, and one makes from Toras Hashem — "his Torah." It emerges that prayer is smaller than the Torah — that is, than the aspect of Toras Hashem — and greater than the Torah — the aspect of "his Torah." And this is the aspect of: "The Shechinah sits between two tzadikim" — between tzadik elyon [the upper tzadik], which is the aspect of Toras Hashem, and tzadik tachton [the lower tzadik], which is the aspect of "his Torah." And the Shechinah is the aspect of prayer — understand this. And therefore, also below [in this world], there are those whose spouse is lower than him, and there are those whose [spouse] is greater than him, in the aspect of: "A woman of valor is the crown of her husband." And this is the aspect of: "A wife ascends with him but does not descend with him" — for one must increase in prayer until through his prayer he ascends each time from level to level, to grasp what is more hidden and concealed. And then his wife — who is the aspect of prayer, the aspect of: "a woman who fears Hashem, she shall be praised" [Proverbs 31:30] — ascends with him each time. For a person, through his free choice, can ascend to lofty heights, even though his soul descended to him from a low place. And then his wife ascends with him — for the essential ascent is through the aspect of "a woman who fears Hashem, she shall be praised" — that is, through the aspect of prayer, as explained above: that through prayer and ratzon, etc., one can ascend from the lowest level to the summit of the highest heights, as mentioned above. And therefore Avraham, whose essential attribute was chesed and tzedakah, and who labored to include it within mishpat, as mentioned above — but it was not yet included in completeness — therefore waste emerged from him, which is Yishmael. And likewise Yitzchak, whose attribute was din and mishpat, even though he included it within tzedakah and chesed — but not in completeness like Yaakov — therefore waste emerged from him, which is Esav, who was ruddy (admoni), drawn from the intensity of din. And therefore Yishmael is called by a name related to prayer, as it is written: "For Hashem has heard your affliction" [Genesis 16:11] — for the root of his nourishment comes from the aspect of the excess of tzedakah, which is the aspect of prayer that was not properly included in the aspect of mishpat. And Esav — from the language of "doing" (asiyah) — for the root of his nourishment comes from the excess strictness of mishpat and din, which is the aspect of Torah that was not properly included in the aspect of tzedakah. For the Torah is the aspect of na'aseh — the aspect of the practical fulfillment of mitzvos. But one must have the Torah, the aspect of na'aseh, the aspect of the practical fulfillment of mitzvos, included within the aspect of nishma — the aspect of prayer, which is the aspect of bitul and ratzon and deveikus to the Ain Sof, as mentioned above. And this is what Esav asked: "Father, how does one tithe straw and salt?" — with which he deceived his father. For he showed himself to be exceedingly punctilious in every mitzvah, to fulfill it with extra stringencies. For from there was his hold — from the blemish of excessive stringencies. And as is brought in our words elsewhere — that excessive stringencies are also a great blemish; see there. And all of this was because the mishpat, the aspect of Torah, was not included in its completeness within the aspect of prayer and tzedakah, as mentioned above. And to explain the matter a bit more, so that the discerning person will understand from this hints and counsel for walking in the way of Hashem — it is certainly impossible to walk in the path of tzedakah and chesed chinam alone, for then one would do nothing at all, G-d forbid. But also to walk in the path of mishpat alone is also a great blemish — for the world cannot endure on the basis of din alone, as mentioned above. And as is very common: that many, many have fallen and become distant from Hashem, blessed be He, through an excess of mishpat and din — more than was proper. They imposed stringencies upon themselves greatly, until they say in their hearts that their hope is lost, on account of their many sins, corruption, and immense and numerous blemishes, [as many] as the sand of the sea. And even though it is true that they have blemished and corrupted much — nevertheless, they must trust in the chasadim of Hashem and His tzedakah and in His mercy that never ceases. That still, still there is hope — each time, every day, at every moment, at every hour, throughout all the days of one's life — even if one is as one is. For "the chasadim of Hashem have not ended", etc. And we have already written elsewhere that the essential falling — on account of the excess of din and mishpat mentioned above — is only the enticement of the Evil One, who seeks a pretext in one's heart to exempt oneself from everything, G-d forbid — since one sees one's many corruptions. And we have already spoken about this at length. And Shlomo HaMelech, peace be upon him, cried out about this: "Do not be exceedingly righteous, and do not be exceedingly wicked" [Ecclesiastes 7:16-17]. And as our Sages of blessed memory said: "If you have sinned a little, do not add further wickedness." And even if one has already been exceedingly wicked, one must still fulfill this verse — not to add yet more wickedness, G-d forbid. And whatever one diminishes from wickedness — more and more — is certainly for one's eternal good. And also through this, one will ultimately be able to merit to return to Hashem, blessed be He, in completeness. For there is no despair in the world at all — as our Rebbe, of blessed memory, cried out about this in a great and very, very deep voice. For every movement and shift by which one separates oneself from evil toward good — even by a hairsbreadth — is never lost. For "the measure of good is greater than the measure of retribution". And if when a person blemishes or commits a transgression, G-d forbid, Hashem, blessed be He, watches and observes every single detail — as it is written: "Can a man hide in secret places and I not see him?" [Jeremiah 23:24]. And it is written: "From the place of His dwelling He gazes... He Who understands all their deeds" [Psalms 33:14-15]. How much more so regarding the measure of good — that certainly no good movement is ever lost! It emerges that the blemish of those who fall on account of excess mishpat and din, as mentioned above — this is drawn from the aspect of the klipah of Esav, as mentioned above. And conversely, one who wishes to rely only on His chesed and cast off the yoke entirely, G-d forbid — this is the aspect of the klipah of Yishmael, as mentioned above. And the essential completeness — Yaakov merited, who included mishpat and tzedakah together in great completeness, as mentioned above. Therefore his bed was complete, without any disqualified [offspring], as mentioned above. And because Yitzchak's essential attribute was the aspect of mishpat, the aspect of Torah, therefore it was especially difficult for him to find his spouse — who is the aspect of prayer, as mentioned above. And therefore his spouse was not born until after the Akeidah [the Binding], when the gevuros of Yitzchak were sweetened, as is known — as it is written: "And it came to pass after these things" [Genesis 22:20] — that is, after the Akeidah — "and it was told to Avraham" that the intended spouse of Yitzchak had been born, as Rashi explains there — that is, as mentioned above. And therefore it says specifically regarding Yitzchak: "And Yitzchak entreated Hashem" [Genesis 25:21], etc. — a term of entreaty not used regarding Avraham and Yaakov. For specifically Yitzchak needed to greatly increase and persist in prayer — which is the meaning of "va'ye'etar" [entreated], as Rashi explains there. For because his attribute was the aspect of mishpat, the aspect of Torah — the aspect of "the Torah was given from [the attribute of] Gevurah" — therefore he needed to compel himself with great effort toward prayer. And he was compelled to increase and persist in prayer in order to include the mishpat within tzedakah — from which he was distant, according to the root of his attribute, as mentioned above. And this is: "And Yitzchak entreated Hashem opposite his wife" — specifically. For specifically through his wife, Rivkah the righteous — who is the aspect of "a woman who fears Hashem, she shall be praised" — who was born after the Akeidah, after his din had already been sweetened somewhat — through her specifically, "Yitzchak entreated." For the essential prayer was through the aspect of Rivkah, who is the aspect of "a woman who fears Hashem", as mentioned above. And therefore the First Temple — which was in the merit of Avraham — and the Second Temple — which was in the merit of Yitzchak — were destroyed through the klippos of Esav and Yishmael, as is brought. But the Third and final Temple, which we hope will be in the merit of Yaakov, will endure forever. For the essential generality of tzedakah and mishpat — which are the aspects of Torah and prayer together — is in the Beis HaMikdash. For from there Torah goes forth, since the Luchos [Tablets] — the generality of the Torah — stand there in the Beis HaMikdash, in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" [Isaiah 56:7]. And the essential endurance of the Beis HaMikdash is when tzedakah and mishpat are included together, as it is written regarding Mashi'ach: "And he shall judge the poor with righteousness" [Isaiah 11:4]. And as explained above. And therefore the two Temples, which were in the merit of Avraham and Yitzchak — with whom tzedakah and mishpat were not included in their completeness — were therefore destroyed, as mentioned above. But the Third Temple, which will be in the merit of Yaakov — who merited to include tzedakah and mishpat in their completeness — will therefore endure forever. But nevertheless, it is brought in the holy books that the essential final redemption will come through the sweetening of the gevuros of Yitzchak to the aspect of Yis'chak [laughter/joy] — for this is the essential rectification: that Yaakov and Avraham will sweeten the gevuros of Yitzchak in their completeness. Through which the final redemption will come. And this is the aspect of: "And I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham I will remember" [Leviticus 26:42] — which begins first with Yaakov, for the essential redemption will be through him. And He will also remember the merit of Yitzchak and also the merit of Avraham — until Avraham and Yaakov sweeten the gevuros of Yitzchak and include the tzedakah within the mishpat in completeness. Through which there will be the final redemption and the building of the Beis HaMikdash, as mentioned above. And this is why regarding Yaakov it says "And I will remember", etc., and regarding Avraham it also uses the language of remembrance: "and also My covenant with Avraham I will remember." But regarding Yitzchak, the language of remembrance is not written. For the essential remembrance — to have mercy upon Yisrael and redeem them from all the troubles and exiles mentioned earlier in the parshah — is only through Avraham and Yaakov, who will sweeten the gevuros of Yitzchak. Through which He will redeem them through His abundant mercy and chasadim. For always, the attribute of chesed and tzedakah is greater than the mishpat and din. And as it is written: "He loves tzedakah and mishpat; the chesed of Hashem fills the earth" [Psalms 33:5]. And it is written: "For I, Hashem, perform chesed, mishpat, and tzedakah in the earth" [Jeremiah 9:23]. It emerges that tzedakah and chesed are mentioned alongside the attribute of mishpat — for the measure of good is always greater. And this is the aspect of Avraham and Yaakov, who take hold of Yitzchak to sweeten his din and mishpat. And therefore through this the essential redemption will come — through sweetening the gevuros of Yitzchak, so that from Yitzchak is made Yis'chak [laughter], as is brought. And this is the aspect of the secret of the tekios [shofar blasts], as brought in the Holy Zohar and in the [Kabbalistic] writings — that Avraham and Yaakov take hold of Yitzchak to sweeten his din, as mentioned above. For the essential rectifications take place on Rosh Hashanah, when the essential aspect of the sprouting of the horn of Mashi'ach [occurs] — as we pray then extensively about this: "and the sprouting of the horn for David Your servant, and the preparation of the light for the son of Yishai, Your anointed one, speedily in our days", etc. And because Yitzchak needed more than [the others] to overcome himself through abundant prayers, in the aspect of "and Yitzchak entreated", etc., as mentioned above — therefore prayer is hinted at most specifically in the aspect of Yitzchak, as hinted in the Nishmas prayer. As we say: "Through the mouth of the upright You are exalted (tis'romam); through the lips of the righteous You are blessed (tisbarach)... [through the tongue of the pious You are sanctified (tiskadash)]... [among the holy ones You are praised (tis'halal)]" — whose initial letters spell Yitzchak Rivkah, as is brought. For there one needs most powerfully to overcome, to include Torah and prayer together — which are Yitzchak and Rivkah, as mentioned above. And therefore Yitzchak is hinted at in the initial letters of Yesharim, Tzadikim, Chasidim, Kedoshim — which are the aspect of the generality of the tzadikim and G-d-fearing ones who fulfill the Torah, after whom they are named as upright, righteous, etc. That is, the aspect of Torah — which is the aspect of Yitzchak. But Rivkah is hinted at in the initial letters of tis'Romam, tisBarach, tisKadash, tis'Halal — whose initial letters spell Rivkah. For these words — "exalted, blessed, sanctified, praised" — are the aspect of the generality of prayer, the aspect of Rivkah, the aspect of "a woman who fears Hashem, she shall be praised", as mentioned above. And this is why it is brought that Yitzchak and Rivkah together equal 515 in gematria, as found in the Yalkut HaReuveni, according to its approach — that is, because t'filah [prayer] equals 515, which is Yitzchak and Rivkah, as mentioned above. For there is the essential prayer — to sweeten the gevuros of Yitzchak, as mentioned above. And therefore our Sages of blessed memory said: "A person should always be careful regarding the Minchah prayer", etc. And they warned especially that the Minchah prayer should not be delayed — as they said: "A person should not sit before the barber close to [the time for] Minchah", etc. — for specifically close to Minchah they warned about this most, as brought in the poskim. For the Minchah prayer corresponds to Yitzchak, who established the Minchah prayer — as our Sages of blessed memory said, as it is written: "And Yitzchak went out to meditate in the field" [Genesis 24:63] — as our Sages of blessed memory expounded. Therefore, at that time one must be especially careful to pray and not to delay it, lest one nullify it, G-d forbid. For there one needs to overcome exceedingly to pray — because it is the aspect of the gevuros of Yitzchak, the aspect of mishpat, whose essential sweetening is through prayer, the aspect of tzedakah, as mentioned above. And therefore precisely when Yitzchak went out to meditate in the field — precisely then Rivkah came to him through his prayer, as is written there in the parshah. For Rivkah is the aspect of prayer, etc., as mentioned above. And therefore, the more a person sees that the dinim — which are the aspect of the strengthening of the evil inclination — are overpowering him more, he specifically needs to overcome and increase and persist in prayer and entreaty more and more — in order to sweeten and nullify the severity of the dinim, etc., as mentioned above. And therefore the essential hisbodedus [secluded personal prayer] — which is the aspect of conversation between oneself and one's Maker — is spoken of specifically regarding Yitzchak, as it is written: "And Yitzchak went out to meditate [lasuach] in the field" [Genesis 24:63]. For the essential sichah [conversation/meditation] and hisbodedus is to sweeten the aspect of mishpat and din of Yitzchak, as mentioned above. And therefore Yitzchak wanted to bless Esav — according to the severity of his din and mishpat. But Rivkah the righteous — who is the aspect of prayer, as mentioned above — sweetened the din and instructed Yaakov to go with stealth and concealment to receive the blessings from Yitzchak specifically. For she knew that there was power in her prayer and in the prayer of Yaakov to include the tzedakah within the mishpat — to receive the blessings from Yitzchak specifically. But from the magnitude of the prosecution and provocation of Esav — who is the aspect of the scorpion that lies in ambush against Yisrael constantly, especially at a time when they want to receive the blessings, which are the aspect of a good finding, at which point [Esav] lies in ambush and prosecutes even more, as mentioned above — therefore it was necessary to go with stealth. And Hashem, blessed be He, arranged that Yitzchak send Esav to hunt game, etc. And in the meanwhile, Yaakov specifically received the blessings — as brought in the Holy Zohar and in the writings of the Ari z"l regarding this; see there. And this is what Yitzchak said to Yaakov: "How is it that you were so quick to find, my son?" [Genesis 27:20]. "So quick" — specifically. For Yitzchak saw and understood from afar that this was Yaakov — as is understood from the parshah, where he said: "Come near, please, and I will feel you" [Genesis 27:21], etc. Therefore he said to him: How is it that you were so quick to find such a good finding, to feed me and receive the blessings through this? That is, he said: I know that ultimately all the blessings will reach you, Yaakov. But I thought that first the blessings would need to be given to Esav — for he needs to rule first, as Yaakov himself said: "Let my lord please pass before his servant" [Genesis 33:14], as is brought. Therefore I wanted to bless him first. And therefore, how is it that "you were so quick" — "so quick" specifically — "to find, my son"? For in my understanding, the blessings — which are the aspect of good findings — are not yet yours. And he answered: "Because Hashem your G-d arranged it before me" [Genesis 27:20]. And it is found in the Midrash: Rabbi Yochanan and Reish Lakish [debated this]. One said: If for your sacrifice [at the Akeidah], the Holy One, blessed be He, provided for you — as it says, "And Avraham lifted his eyes and saw, and behold, a ram" [Genesis 22:13], etc. — for your food, how much more so! And the other said: If for your spouse He provided for you — as it is written: "Please cause to happen before me today" [Genesis 24:12]; and it is written: "And he saw, and behold, camels were coming" [Genesis 24:63] — for your food, how much more so! And this is wondrous at first glance, for on the surface it is a weak kal v'chomer [a fortiori argument] — for certainly, to save Yitzchak from the sentence of slaughter at the Akeidah, and also to provide him with his spouse, is a far greater rescue than to provide him with food for the moment! But according to the above, the Midrash is understood very well and comes like a perfect fit — and it will be sweet to your soul, with Hashem's help. For specifically the merit of the Akeidah and the finding of his spouse he mentioned at that moment, when he wanted to receive the blessings. For he said: Is it not so that for the sacrifice of the Akeidah — which is to sweeten your gevuros — Hashem provided you with the ram? And also, to provide you with your spouse Rivkah — who is the aspect of prayer that sweetens the aspect of mishpat and gevurah of Yitzchak — Hashem, blessed be He, helped in a wondrous way, even though it was very difficult to find your spouse due to the intensity of your gevuros, as mentioned above? Nevertheless, Hashem had compassion and provided her for you. And all of this was for my sake — so that Yisrael would emerge from me. And now, for your food — that I wish to feed you in order to receive the blessings, so that Yisrael can endure in the world and sustain themselves through the entire intensity and prolonged bitterness of their exile — how much more so will Hashem, blessed be He, provide for me! It emerges that this Midrash connects very beautifully — for specifically through the sweetening of the Akeidah, and through his spouse Rivkah, the aspect of prayer, as mentioned above — through this he received the blessings, as mentioned above. (And this is what is written in the Sefer HaAlef-Beis, letter 7: that the eating of the tzadikim is greater than sacrifices and than their unions, etc. And understand this well.) And therefore Yitzchak said then: "The voice is the voice of Yaakov" [Genesis 27:22], etc. For he understood then the immense power of Yaakov — that he had merited the aspect of na'aseh v'nishma in its completeness, to include mishpat and tzedakah together, which are the aspects of Torah and prayer. Through which one merits azus, the aspect of voices — the aspect of: "Behold, He gives His voice a voice of strength" [Psalms 68:34], as explained there. Therefore Yitzchak said then: Now I know — for "the voice is the voice of Yaakov" — very strong — through which he will overpower "the hands, the hands of Esav," as our Sages of blessed memory expounded. For I see and understand that his voice grows ever stronger, since he has merited to sweeten the mishpat with tzedakah — until he has found [what he needed] to feed me and receive the blessings. For this is drawn from the generality of Torah and prayer — through which one merits azus d'kedushah, the aspect of voices, the aspect of "the voice is the voice of Yaakov", as mentioned above. And this is the aspect of "the voice" — the voice — two voices: the aspect of the voice of Torah and the voice of prayer that are included together. Through which comes the essential strengthening of azus d'kedushah against the azus of the Sitra Achra — to overpower "the hands, the hands of Esav," who draws nourishment from the aspect of mishpat when it is not included in its completeness with the aspect of tzedakah. But through "the voice, the voice of Yaakov" — the aspect of two voices drawn from Torah and prayer included together — through this one overpowers "the hands, the hands of Esav" and nullifies them, as mentioned above. And therefore, in truth, Yaakov was in great fear when his mother told him to deceive his father in order to receive the blessings. And therefore he said to his mother: "Perhaps my father will feel me, and I will appear in his eyes as a deceiver" [Genesis 27:12], etc. For he was afraid of the severity of the gevuros of Yitzchak. And therefore he said: "Perhaps my father will feel me" — that is, that he will feel and scrutinize me with strict mishpat — my father Yitzchak, who is the aspect of din and mishpat. For because I will want to receive the blessings suddenly, his mishpat will be aroused against me, G-d forbid, to feel me and scrutinize me. And then, G-d forbid, "I will have brought upon myself a curse and not a blessing" [Genesis 27:12]. For such is the way of the prosecution of mishpat: as long as a person is calm and quiet and not seeking to find many good findings, the prosecution of mishpat is not so aroused against him. But as soon as one wants to grab greatness and great wealth and the like, the prosecution is aroused against him, G-d forbid, saying: "Let us examine his deeds, whether he is worthy of this." And then, G-d forbid, the wheel can turn against him to the opposite. And this is the aspect of what our Sages of blessed memory said: "Scrutinizing [one's] prayer brings one's sins to mind" — that is, when one scrutinizes one's prayer improperly, saying: "It is fitting that the Holy One, blessed be He, should fulfill my request" — as Rashi explains there — then one's sins are brought to mind, [to examine] whether one is worthy of this. And this is the aspect of the general principle we wrote above — that one's essential prayer should be only regarding "the flood of many waters, that they shall not reach him" — to be saved from the one who lies in ambush and prosecutes, the aspect of "from distress, You shall guard me", etc. And then one can also ask for mercy regarding the necessities of one's livelihood, etc., as mentioned above. And this is what Yaakov feared: "Perhaps my father will feel me" — which is the aspect of mishpat and din that will feel and scrutinize me, because I have come to receive the blessings. And then "I will have brought upon myself a curse and not a blessing" — which is the aspect of the scorpion's bite that comes suddenly, which is the opposite of the finding, as mentioned above. And his mother answered him: "Upon me be your curse, my son; only go and take for me" [Genesis 27:13], etc. That is, Rivkah told him that she accepts upon herself to nullify this fear. For she specifically knows how to nullify this — for Rivkah is the aspect of prayer, the aspect of sweetening the din and mishpat of Yitzchak, as mentioned above. And therefore she specifically can nullify this fear. And as found in the Midrash, that she said to him: "Upon me — to go to Yitzchak and say to him: Yaakov is a tzadik; Esav is a rasha." That is, as mentioned above — that she said that through her prayer she could sweeten the gevuros of Yitzchak and reveal to him that Yisrael are tzadikim compared to the wicked Esav. For even if they are as they are, they are still tzadikim compared to the wickedness of the nations, who are the children of Esav. And this is revealed through Rivkah specifically — who is the aspect of prayer that sweetens the din and mishpat, as mentioned above — through which Yaakov can receive the blessings, as mentioned above. And this is the aspect of the trial of Avraham and Yitzchak at the time of the Akeidah. For the well-known question is asked about the greatness of the upheaval of the trial of the Akeidah — for according to the great righteousness of Avraham, it doesn't seem to be such a great trial. For it appears to us that even simple people would withstand this trial — that if Hashem, blessed be He, tells him explicitly to slaughter his only son, he would certainly fulfill His word and slaughter him. But the essential trial was that he did not question His ways, blessed be He — as is brought regarding this, and as understood from the words of our Sages of blessed memory, and brought in Rashi's commentary — from what [Avraham] said afterward: "Let me lay out my conversation before You: yesterday You said to me, 'For through Yitzchak shall your seed be called,' and then You said to me to bring him up as an offering", etc. It is understood from this and from other places that this was the essential trial. And as our Sages of blessed memory said regarding the verse: "And I and the youth will go until koh" [Genesis 22:5] — and as brought in Rashi: "I will see where is that which was said to me, 'So [koh] shall your seed be.'" But Avraham strengthened himself in emunah and did not question His ways, and said: Even though I do not understand His ways, certainly such is the measure — that it is impossible to understand the ways of Hashem. And I am obligated to do my part — to bring my only son to slaughter. And nevertheless I believe that Hashem, blessed be He, will fulfill all His words that He promised me. For His ways are impossible to understand at all — for He can do two opposites in one subject. And as I heard from him [the Rebbe], of blessed memory, much about this. And this is the aspect of what is written: "And Avraham called the name of that place 'Hashem Yir'eh' — as it will be said on this day: 'On the mountain, Hashem will be seen'" [Genesis 22:14]. For all the holy Patriarchs understood and saw from afar that the essential purpose and hope would only be at the very final end, when Mashi'ach comes — and as our Sages of blessed memory said regarding the verse: "And also the nation that they will serve" [Genesis 15:14] — to include the subjugation of the kingdoms. And so in many places — they all saw this bitter final exile that is so long. But in the immensity of their great attainment and holy spirit, they were unable to arrive at the final end — which is the keitz hap'la'os [the wondrous end], which is very sealed and hidden from every eye. And as our Sages of blessed memory said regarding the verse: "And Yaakov called his sons" [Genesis 49:1], etc. — that he sought to reveal to them the end of the redemption, and the Shechinah departed from him. And this is the aspect of what is written about Avraham: "And he saw the place from afar" [Genesis 22:4] — that he saw the hope, which is the holiness of the place of the Beis HaMikdash, which is the house of our life and where all our hope resides. But he saw the place from afar — for it is impossible to ascertain the matter of when we will return to this holy place. But nevertheless, he saw it with a clear and bright vision — that certainly we will merit this holy place, in the very end — only it is from afar. And this is itself the aspect of: "And I and the youth will go until koh" — for the aspect of koh alludes to something that one sees from very far away. And as Rashi explains in Parshas Mattos: Moshe prophesied with koh, and all the [other] prophets prophesied with koh; Moshe additionally prophesied with "this is the matter" (zeh hadavar). For all the [other] prophets prophesied through a dim lens — they saw their prophecy from very far away. But Moshe also prophesied with "zeh" — the aspect of seeing the prophecy with a clear and bright vision. But even Moshe prophesied with koh — for there were many prophecies that even he was compelled to see from very far away. And this is the aspect of: "Koh said Hashem: At about midnight I shall go out" [Exodus 11:4], etc. For the secret of midnight — even Moshe could not fully grasp it, as our Sages of blessed memory said: "Would Moshe not know when midnight was? Rather he said 'about midnight.' David knew — who said: 'At midnight I will arise to give thanks to You'" [Psalms 119:62], etc. That is, Moshe knew that the essential [matter] is the final redemption, which will be in the merit of David and those attached to him — the tzadikim and upright ones who arise at midnight to lament the destruction of the Beis HaMikdash. At that time, Hashem, blessed be He, and all the tzadikim in Gan Eden "listen to their voices," etc. And through this the redemption will come, in the aspect of: "Rejoice with her, all who mourn over her" [Isaiah 66:10]. And as our Sages of blessed memory said: "All who mourn over Yerushalayim...", etc. But [Moshe] could not ascertain the matter of when the end would be — for it is very sealed, as mentioned above. And therefore, also in the first redemption, he hinted in his words, saying: "About midnight I shall go out" — for in all his words and mission, he was looking toward the final end. And for this reason he initially refused the mission, etc. And therefore he hinted in his words and said: "About midnight I shall go out into the midst of Egypt", etc. — for all the exiles are called by the name "Egypt," etc., as our Sages of blessed memory said. And therefore he said "about [midnight]" — for the final end is very sealed. Only David, who is himself Mashi'ach, said: "At midnight I will arise", etc. And therefore Moshe said then: "Koh said Hashem" — for this prophecy, regarding the aspect of midnight which alludes to the final end, is very distant and impossible to fully grasp. Therefore he used the language of koh, as mentioned above. And this is itself the aspect of: "And I and the youth will go until koh" — said by Avraham. For he believed that even though he was bringing his son to slaughter, nevertheless certainly Hashem's words would be fulfilled as He promised him. But it is in the aspect of koh — very far and impossible to understand. Only from afar can one see, as mentioned above. And therefore, afterward, when Hashem, blessed be He, saved Yitzchak and brought up a ram in his place — then Avraham understood even more that it is impossible to understand His ways or to arrive at the end of His words, especially regarding the final end. For all the promises that He promised him — to give him seed and to give them the Land — everything was for the sake of the final end, when all the promises would be fulfilled in their completeness. But it is impossible to arrive at the end of the matter in any way. Only we are obligated every single day to fulfill the words of Hashem, blessed be He, and His mitzvos, and to believe that through this the end is drawn closer, and to wait every day for [Mashi'ach] to come. And nevertheless, if he does not come on that day, we will wait on the next day — until ultimately he will come, as they said: "If it tarries, wait for it, for it will surely come; it will not delay" [Habakkuk 2:3]. And this is: "And Avraham called the name of that place: 'Hashem Yir'eh [Hashem will see]'" — which has no apparent meaning at first glance, and Rashi was forced to strain in his explanation. But now it is explained simply: that he called the place of the Beis HaMikdash — which is the essential hope, as mentioned above — "Hashem Yir'eh." That is, only Hashem will see this place, to rest His Shechinah there — for only He, blessed be He, alone knows the end. But we are forbidden to think of any end whatsoever. And as our Sages of blessed memory said: only upon us is it incumbent, every single day, to do our part — to turn from evil and do good every single day. Through which the redemption is drawn closer. And as our Sages of blessed memory said regarding one who asked Eliyahu: "When will the master come?" He said: "Today! — Today, if you will hear His voice" [Psalms 95:7]. And if there have already been many tzadikim and upright people who served Him, blessed be He, every single day, and nevertheless [Mashi'ach] has still not come — it is because of the corruption of others, who delay his coming. But nevertheless, each person, according to his service, brings the redemption closer on that day. And ultimately, the sparks of redemption that the tzadikim and upright people have aroused every single day will be gathered together, and through this the redemption will come. And as our Rebbe, of blessed memory, wrote regarding the statement of Rabbah bar bar Chanah — "when he warmed himself beside it, it would turn over" — in [Likutay Moharan I:] Siman 2; see there. And this is: "As it will be said on that day: 'On the mountain, Hashem will be seen'" — and as Rashi explains, that this refers to every day of all the coming generations who read this verse, etc.; see there. That is, the aspect of "today, if you will hear His voice" mentioned above — that every day the redemption is drawn closer according to the service of each and every person who serves Hashem, blessed be He. And as we bless every day: "Who causes the horn of salvation to sprout." And this is: "As it will be said on that day" — that is, every single day of every person in every generation — "today, Hashem will be seen to His people in this place," as Rashi explains there. For every day the redemption sparkles forth and Hashem is seen in that place, as mentioned above. But nevertheless, to arrive at the end of the matter — when the complete redemption will be, at the final end — regarding this he said: "Hashem Yir'eh" — for only Hashem, blessed be He, Himself will see this, as mentioned above. But nevertheless: "as it will be said on that day" — that is, every single day — "on the mountain, Hashem will be seen", as mentioned above. And see what is explained in [Likutay Moharan I:] Siman 272 regarding this verse, "Today, if you will hear His voice" — that this is the essential counsel for serving Hashem, blessed be He: to think every single day that one has only this day alone, etc.; see there. And it pertains to the matter mentioned above — for everything is one. For it is forbidden to force the hour, and one must think only of that day, in the aspect of: "This is the day that Hashem has made" [Psalms 118:24], etc. And through this one will merit to serve Hashem, blessed be He. And likewise one will merit that from him there will not be such a delay of Mashi'ach. And according to the service of Yisrael who fulfill this and serve Hashem every day, so does the sprouting of the horn of salvation sparkle forth every day, as mentioned above — until ultimately all their service will be gathered together and the redemption will come in its completeness. And each person, according to his portion in the drawing close of Mashi'ach, so will he merit then to delight in Hashem and be satiated from His great goodness that He will bestow upon us then. And this is: "At midnight I will arise to give thanks to You for the judgments of Your righteousness [mishp'tai tzidkecha]" [Psalms 119:62] — the aspect of tzedakah and mishpat mentioned above — that through mishpat He performs tzedakah. This will be in its completeness when Mashi'ach comes — who will merit this, as mentioned above — through which there will be the complete redemption, as mentioned above. And this is merited through rising at midnight — through which the end of the redemption is drawn near, as our Sages of blessed memory said, and as mentioned above. And this is: "At midnight I will arise to give thanks to You for the judgments of Your righteousness" — that at midnight, when one rises — through which the redemption is drawn near, as our Sages of blessed memory said, and as mentioned above — then one must give thanks to Him, blessed be He, for the "judgments of His righteousness," blessed be He — that He, blessed be He, through mishpat performs tzedakah. For through this is the essential strengthening — to hope and wait for salvation and complete redemption, in general and in particular, at all times, as mentioned above. — Pertains to section 40 above, regarding the matter brought there that always the measure of good is greater, etc. — And this is what our Sages of blessed memory said: "'And I will make you into a great nation' [Genesis 12:2] — this is [the source for] what we say: 'the G-d of Avraham,' etc. One might think we should conclude [the blessing] with all [the Patriarchs]? The Torah teaches: 'And you shall be a blessing' — with you we conclude", etc. That is, as mentioned above: for the essential conclusion and completion of the blessing of the three Patriarchs — Avraham, Yitzchak, and Yaakov — who are the aspects of tzedakah, mishpat, and the generality of tzedakah and mishpat together, as mentioned above — the essential conclusion of the blessing is only "Shield of Avraham." For Avraham is the aspect of tzedakah and chesed, in which is the essential conclusion and completion of the blessing — for the measure of good is always greater, as mentioned above. And this is the aspect of Chanukah, which is the aspect of the dedication of the Beis HaMikdash. For the essential holiness of the Beis HaMikdash is that there is the place of the Torah and prayer. As it is written: "For from Tzion Torah shall go forth" [Isaiah 2:3] — for there stands the Aron with the Luchos in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" [Isaiah 56:7] — for through there all the prayers ascend, as it is written: "And they shall pray to You in the direction of their land and of the House that You built for Your Name" [I Kings 8:48], etc. And the essential [point] is that there is the resting place of His Shechinah, blessed be He. And there the Torah is the aspect of Toras Hashem literally — for there stand the Luchos that were given from His hand, blessed be He, to the hand of Moshe — which are "the work of G-d", as it is written: "And the Tablets are the work of G-d, written with the finger of G-d" [Exodus 32:16] — the aspect of Toras Hashem literally. And likewise, t'filas Hashem literally is there in the Beis HaMikdash, as it is written: "And I will gladden them in the house of My prayer" [Isaiah 56:7] — from which our Sages of blessed memory learned that Hashem, blessed be He, prays. For it does not say "their prayer" but rather "My prayer", etc., as explained in Berachos. For our entire endurance and vitality is only through Toras Hashem and t'filas Hashem literally. And the essential [means] is through t'filas Hashem — which is the aspect of His praying Himself, blessed be He, through His simple mercy, to arouse His great and abundant mercy. (As explained in the Torah-teaching "Azi v'zimras Y-H", in [Likutay Moharan I:] Siman 105; see there.) And now that the Beis HaMikdash is destroyed on account of our sins, it would be impossible for us to endure — were it not for the great tzadikim who have the power to arouse the aspect of t'filas Hashem every day. From which new chasadim are drawn every day, in the aspect of "They are new every morning" [Lamentations 3:23], etc. Which are drawn through the immense chasadim they drew on Rosh Hashanah, which is the creation of the world, etc. — as explained above in section 3. These chasadim are drawn from Rosh Hashanah until Yom Kippur, to sweeten the judgments — until on Yom Kippur, Hashem, blessed be He, is appeased and forgives and pardons the sins of Yisrael, every year. And from there, new chasadim are drawn every single day — without which the world could not endure now, after the destruction. As Yirmiyahu cried out in his lamentation: "And I said: My strength is lost, and my hope from Hashem. This I bring back to my heart; therefore I have hope — the chasadim of Hashem have not ended" [Lamentations 3:18-22], etc. And all these chasadim are drawn through the aforementioned tzadikim who merit t'filas Hashem, as mentioned above. And therefore the First Temple, which was in the merit of Avraham, and the Second Temple, which was in the merit of Yitzchak, were destroyed through the klipah of Esav and Yishmael, as is brought. But the Third and final Temple, which we hope will be in the merit of Yaakov, will endure forever. For the essential generality of tzedakah and mishpat — which are the aspects of Torah and prayer together — is in the Beis HaMikdash. For from there Torah goes forth — for the Tablets, the generality of the Torah, stand there in the Beis HaMikdash in the Holy of Holies. And there is the place of prayer, as it is written: "For My House is a house of prayer" [Isaiah 56:7]. And the essential endurance of the Beis HaMikdash is when tzedakah and mishpat are included together, as it is written regarding the Mashi'ach: "And he shall judge the poor with righteousness" [Isaiah 11:4]. And as explained above regarding this. And therefore the two Temples, which were in the merit of Avraham and Yitzchak — with whom the aspects of tzedakah and mishpat were not yet included in completeness — therefore they were destroyed, as mentioned above. But the Third Temple, which will be in the merit of Yaakov, who merited to include tzedakah and mishpat in completeness — therefore it will endure forever. But nevertheless, it is brought in the holy books that the essential final redemption will come about through the sweetening of the gevuros of Yitzchak into the aspect of Yischak [laughter]. For this is the essential rectification — that Yaakov and Avraham will sweeten the gevuros of Yitzchak in completeness, through which the final redemption will come about. And this is the aspect of: "And I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham I will remember" [Leviticus 26:42] — which begins first with Yaakov, for the essential redemption will be through him. And He will also remember the merit of Yitzchak and the merit of Avraham — until Avraham and Yaakov sweeten the gevuros of Yitzchak and include the tzedakah in the mishpat in completeness, through which the final redemption will come about and the building of the Beis HaMikdash, as mentioned above. And that is why, regarding Yaakov and Avraham, the term "remembrance" (zikarone) is written — "And I will remember" and "I will remember" — but regarding Yitzchak, no remembrance is written. For the essential remembrance — to have mercy on Yisrael and redeem them from all the troubles and exiles mentioned earlier in the parashah — is only through Avraham and Yaakov, who will sweeten the gevuros of Yitzchak, through which He will redeem them in His abundant mercy and chasadim. For the measure of chesed and tzedakah always exceeds the measure of mishpat and din. And as it is written: "He loves tzedakah and mishpat; the chesed of Hashem fills the earth" [Psalms 33:5]. And it is written: "For I am Hashem Who performs chesed, mishpat, and tzedakah on the earth" [Jeremiah 9:23]. It emerges that He mentioned tzedakah and chesed against the attribute of mishpat — for the measure of good is always greater. And this is the aspect of Avraham and Yaakov, who hold onto Yitzchak to sweeten his din and mishpat. And therefore through this the essential redemption will come about — through the sweetening of the gevuros of Yitzchak, transforming Yitzchak into Yischak, as is brought. And this is the aspect of the secret of the t'kios [shofar blasts], as brought in the Holy Zohar and in the [Kabbalistic] writings — that Avraham and Yaakov hold onto Yitzchak to sweeten his din, as mentioned above. For all the essential rectifications are accomplished on Rosh Hashanah — when the essential aspect of the sprouting of the horn of Mashi'ach takes place, as we pray then much about this, as it is written: "and the sprouting of the horn of David Your servant, and the setting up of the lamp for the son of Yishai Your anointed — speedily in our days", etc. And because Yitzchak needed to exert himself more with an abundance of prayers — the aspect of "And Yitzchak entreated", etc., as mentioned above — therefore the essence of prayer is hinted at most through the aspect of Yitzchak. As is hinted in the prayer of Nishmas, as we say: "In the mouth of the upright it shall be exalted, and on the lips of the righteous it shall be blessed... it shall be praised" — where the initial letters spell Yitzchak-Rivkah, as is brought. For there, one needs most to exert oneself to include Torah and prayer together — which are Yitzchak and Rivkah, as mentioned above. And therefore Yitzchak is hinted at in the initial letters Yesharim, Tzadikim, Chasidim, Kedoshim — who are the aspect of the generality of the tzadikim and G-d-fearing ones who fulfill the Torah — on account of which they are called by the names "upright" and "righteous," etc. — that is, the aspect of Torah, which is the aspect of Yitzchak. But Rivkah is hinted at in the initial letters Tisromam, Tisbarach, Tiskadash, Tishalal — which are the initial letters of Rivkah. For these words — "shall be exalted, shall be blessed," etc. — are the aspect of the generality of prayer — the aspect of Rivkah, the aspect of: "a woman who fears Hashem, she shall be praised", as mentioned above. And this is what is brought, that Yitzchak and Rivkah have the numerical value of 515 (takuf-tes-yud-hay), as found in the Yalkut HaReuveni, according to his approach. That is, t'filah has the numerical value of 515, which is Yitzchak and Rivkah, as mentioned above. For there is the essence of prayer — to sweeten the gevuros of Yitzchak, as mentioned above. And therefore our Sages of blessed memory said: "A person should always be careful regarding the Minchah prayer", etc. And likewise they were especially strict that one should not delay the Minchah prayer, as they said: "A person should not sit before the barber close to [the time of] Minchah", etc. — that specifically close to Minchah they warned about this more, as brought in the poskim [halachic authorities]. For the Minchah prayer corresponds to Yitzchak, who established the Minchah prayer, as our Sages of blessed memory said — as it is written: "And Yitzchak went out to converse in the field" [Genesis 24:63], as our Sages of blessed memory expounded. Therefore, at that time one must be especially careful to pray and not delay it, lest one nullify it, G-d forbid. For there, one needs to exert oneself exceedingly to pray — because it is the aspect of the gevuros of Yitzchak, the aspect of mishpat, whose essential sweetening is through prayer — the aspect of tzedakah, as mentioned above. And therefore at that time — when Yitzchak went out to converse in the field — at that very moment Rivkah was brought to meet him through his prayer, as written there in the parashah. For Rivkah is the aspect of prayer, etc., as mentioned above. And therefore, the more a person sees that the dinim — which are the aspect of the strengthening of the yetzer — intensify against him, the more he specifically needs to exert himself to increase and persist in prayer and entreaty — more and more — in order to sweeten and nullify the severity of the dinim, etc., as mentioned above. And therefore the essential practice of hisbodedus — which is the aspect of conversation between oneself and one's Maker — is spoken of in connection with Yitzchak most, as it is written: "And Yitzchak went out to converse in the field". For the essential conversation and hisbodedus is to sweeten the aspect of the mishpat and din of Yitzchak, as mentioned above. And therefore Yitzchak wished to bless Esav, according to the severity of his din and mishpat. But Rivkah the righteous — who is the aspect of prayer, as mentioned above — sweetened the din and taught Yaakov to go with stealth and concealment to receive the blessings from Yitzchak specifically. For she knew that there was power in her prayer and in the prayer of Yaakov, [sufficient] to include the tzedakah within the mishpat, so that he could receive the blessings from Yitzchak specifically. But because of the great intensity of the prosecution and provocation of Esav — who is the aspect of the scorpion that lies in ambush against Yisrael always, especially at the time they wish to receive the blessings, which are the aspect of a good finding (at which time he lies in ambush and prosecutes more, as mentioned above) — therefore it was necessary to go with stealth. And Hashem, blessed be He, arranged that Yitzchak send Esav to hunt game, etc. And meanwhile, specifically Yaakov received the blessings, as brought in the Holy Zohar and the writings of the Ari z"l regarding this, etc.; see there. And this is what Yitzchak said to Yaakov: "How is it that you hastened to find [it], my son?" [Genesis 27:20] — "hastened" specifically. For Yitzchak saw and understood then from a distance that this was Yaakov, as is understood from the parashah, where he said: "Come close, please, that I may feel you" [Genesis 27:21], etc. Therefore he said to him: "How is it that you hastened to find such a good find — to feed me and receive the blessings through this?" That is, he said: "I know that ultimately all the blessings will reach you, Yaakov. But I thought that first the blessings needed to be given to Esav, for he must rule first." And as Yaakov himself said: "Let my lord please pass before his servant" [Genesis 33:14], as is brought. "Therefore I wished to bless him first. And therefore — how is it that you 'hastened'?" "Hastened" specifically — "to find, my son" — for in my view, the blessings, which are the aspect of good findings, are not yet yours. And he answered: "Because Hashem your G-d caused it to happen before me" [Genesis 27:20]. And it is found in the Midrash: Rabbi Yochanan and Reish Lakish [debated]. One said: "If for your offering He caused to appear for you the Holy One, blessed be He — as it says: 'And Avraham lifted up his eyes and saw, and behold, a ram', etc. [Genesis 22:13] — for your food, how much more so!" And the other said: "If for your spouse He caused to appear for you — as it is written: 'Let it happen before me today' [Genesis 24:12]. And it is written: 'And he saw, and behold, camels were coming' [Genesis 24:63] — for your food, how much more so!" And this is astounding at first glance — for at face value, it is a flawed kal vachomer [a fortiori argument]. For certainly to save Yitzchak from the judgment of slaughter at the Akeidah, and likewise to arrange his spouse — these are greater salvations than to arrange his food for the moment. But according to all the above, the Midrash is understood very well and comes perfectly — and it will be sweet to your soul, with Hashem's help, blessed be He. For specifically the merit of the Akeidah and the finding of his spouse — he mentioned these at the moment he wished to receive the blessings. For he said: "Was it not for the sake of the offering of the Akeidah — which was to sweeten your gevuros — that Hashem caused the ram to appear? And likewise, to bring about your spouse Rivkah — who is the aspect of prayer that sweetens the aspect of mishpat and gevurah of Yitzchak — Hashem, blessed be He, helped in a wondrous way, even though it was very difficult to find your spouse, due to the intensity of your gevuros, as mentioned above. Nevertheless, Hashem had compassion and caused her to appear for you. And all of this was for my sake — so that Yisrael would emerge from me." "And now, for your food — that I wish to feed you in order to receive the blessings, so that Yisrael will be able to endure in the world and sustain themselves throughout the entire severity and prolonged bitterness of their exile — how much more so that Hashem, blessed be He, will cause [it] to appear before me!" It emerges that this Midrash is very beautifully connected — for specifically through the sweetening of the Akeidah and through his spouse Rivkah, the aspect of prayer as mentioned above, through this he received the blessings, as mentioned above. (And this is what is written in Sefer HaAlef-Beis, letter zayin: "The eating of the tzadikim is greater than offerings and than their marriage," etc. And understand this well.) And therefore Yitzchak said then: "The voice is the voice of Yaakov" [Genesis 27:22], etc. For he understood then the immense power of Yaakov, who merited the aspect of na'aseh v'nishma in completeness — to include mishpat and tzedakah together, which are the aspects of Torah and prayer. Through which one merits azus — the aspect of voices, the aspect of: "Behold, He gives His voice a voice of strength" [Psalms 68:34], as explained there. Therefore Yitzchak said then: "Now I know — for 'the voice is the voice of Yaakov' — very strong, through which he will overpower 'the hands, the hands of Esav'", as our Sages of blessed memory expounded. "For I see and understand that his voice grows ever stronger, since he has merited to sweeten the mishpat with tzedakah, to the point where he found [the means] to feed me and receive the blessings — which is drawn from the generality of Torah and prayer, through which one merits azus d'kedushah — the aspect of voices, the aspect of 'the voice is the voice of Yaakov'", as mentioned above. And this is the aspect of: "the voice — the voice" — two voices — the aspect of the voice of Torah and the voice of prayer that are included together, through which the essential strengthening of azus d'kedushah against the azus of the Sitra Achra prevails — to overpower "the hands, the hands of Esav", who draws sustenance from the aspect of mishpat when it is not included in completeness within the aspect of tzedakah. But through "the voice, the voice of Yaakov" — the aspect of the two voices drawn from Torah and prayer included together — through this one overpowers "the hands, the hands of Esav" and nullifies them, as mentioned above. And therefore indeed, Yaakov was in great fear when his mother told him to deceive his father to receive the blessings. And therefore he said to his mother: "Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse and not a blessing" [Genesis 27:12]. For he was afraid of the severity of the gevuros of Yitzchak. And therefore he said: "Perhaps my father will feel me" — that is, that my father Yitzchak, who is the aspect of din and mishpat, will feel and scrutinize me with mishpat. For because I wish to receive the blessings, suddenly his mishpat will be aroused against me, G-d forbid, to feel me and scrutinize me. And then, G-d forbid, "I will bring upon myself a curse and not a blessing." For this is the way of the prosecution of mishpat: as long as a person is calm and at rest and is not seeking to find many good findings, then the prosecution of mishpat is not so strongly aroused against him. But as soon as one wishes to seize greatness and great wealth and the like, the prosecution is aroused against him, G-d forbid, saying: "Let us examine his deeds, whether he is worthy of this." And then, G-d forbid, the wheel can turn against him to the opposite. And this is the aspect of what our Sages of blessed memory said: "Scrutinizing one's prayer calls to mind a person's sins" — that is, when one scrutinizes one's prayer improperly, saying: "It is fitting that the Holy One, blessed be He, should fulfill my request" — as Rashi explains there — then his sins are called to mind, [examining] whether he is worthy of this. And this is the aspect of the general principle of our words written above: that the majority of one's prayer should be only "that the flood of many waters should not reach him" — to be saved from the one who lies in ambush and prosecutes — the aspect of "from distress, You shall guard me", etc. And then one can also beseech mercy regarding one's essential livelihood, etc., as mentioned above. And this is what made Yaakov afraid: "Perhaps my father will feel me" — which is the aspect of mishpat and din that will feel and scrutinize me, because I have come to receive the blessings. And then "I will bring upon myself a curse and not a blessing" — which is the aspect of the scorpion's bite that comes suddenly, which is the opposite of the finding, as mentioned above. And his mother answered him: "Upon me is your curse, my son; only go and take for me" [Genesis 27:13], etc. That is, Rivkah said that she accepts upon herself to nullify this fear. For she specifically knows how to nullify this — for Rivkah is the aspect of prayer, the aspect of the sweetening of the din and mishpat of Yitzchak, as mentioned above. And therefore specifically she is able to nullify this fear. And as found in the Midrash, that she said to him: "Upon me — I will go in to Yitzchak and say to him: 'Yaakov is righteous, Esav is wicked.'" That is, as mentioned above — she said that through her prayer, she could sweeten the gevuros of Yitzchak and reveal to him that Yisrael are righteous compared to the wicked Esav. For even if they are as they are, they are still righteous compared to the wickedness of the nations, who are the children of Esav. And this is revealed through Rivkah specifically — who is the aspect of prayer that sweetens the din and mishpat, as mentioned above — through which Yaakov could receive the blessings, as mentioned above. And this is the aspect of the test of Avraham and Yitzchak at the time of the Akeidah. For as is known, the world's question regarding the great renown of the test of the Akeidah: given the great righteousness of Avraham, this does not seem like such a great test at first glance. For it seems to us that even simple people would stand up to this test — when Hashem, blessed be He, explicitly tells someone to slaughter his only son, certainly he would fulfill His word and slaughter him. But the essential test was that he did not question His ways, blessed be He — as is brought regarding this, and as understood from the words of our Sages of blessed memory, and is brought in Rashi's commentary, from what [Avraham] said afterward: "Let me set forth my words before You: yesterday You told me 'for in Yitzchak shall your seed be called,' and afterward You told me to offer him as a burnt-offering", etc. It is understood from this and other sources that this was the essential test. And as our Sages of blessed memory said regarding the verse "And I and the lad will go until here (koh)" [Genesis 22:5] — as brought in Rashi: "I will see where is the [fulfillment of] what He told me: 'Thus (koh) shall your seed be.'" But Avraham strengthened himself in emunah and did not question His ways. And he said: "Even though I do not understand His ways, certainly this is the way things are — it is impossible to understand the ways of Hashem. And I am obligated to do my part, to bring my only son to slaughter. And nevertheless I believe that Hashem, blessed be He, will fulfill all His words that He promised me — for His ways are impossible to understand at all, for He can perform two opposites in one subject." And as I heard from him [the Rebbe], of blessed memory, at length regarding this. And this is the aspect of what is written: "And Avraham called the name of that place 'Hashem Yireh' [Hashem will see]; as it is said to this day: 'On the mountain of Hashem, it shall be seen'" [Genesis 22:14]. For all the holy Patriarchs understood and saw from afar that the essential purpose and hope would come only at the very end, when Mashi'ach comes. And as our Sages of blessed memory said regarding the verse "and also the nation that they shall serve" [Genesis 15:14] — to include the subjugation of the kingdoms — and likewise in many places, that they all foresaw this bitter, last, lengthy exile. But despite the immensity of their attainment and holy spirit, they could not ascertain the final "end" — which is the keitz hap'la'os [the wondrous end], which is very sealed and hidden from every eye.

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